TILT: I know full well that vipassana is not a technique, but I also know full that the causes and conditions for vipassana, insight, can be, as the Buddha taught, cultivated, and the differences between your position and that of those who see meditation practice of value has been drawn out by me and others at great length. But again, despite that significant difference between your mode of practice and the mode of practice that involves directly putting the teachings into practice, I would not say that what you are advocating does not work. Again, the problem is your dismissal of other ways of understanding and putting the Dhamma into practice
I think the fact that we agree that vipassana or satipatthana is not a technique is indicative that we are not so far way .
Earlier on this thread I gave a link to Deeds of Merit by Sujin Boriharnwanaket:QUOTE
"This is another level of kusala besides the levels of , generosity, and siila, morality
Sujin. : The monks are accustomed to practise continuously, for a long time, four meditation subjects of samatha, in order to have calm of citta and to subdue defilements which can disturb them. Laypeople can also practise these four meditation subjects. The Dhamma and the Vinaya which the monks practise can also be applied by layfollowers in their own situation, as a means of subduing defilements.
W. : What are these four meditation subjects?
Sujin. : Recollection of the excellent qualities of the Buddha, the development of mettaa (loving kindness), perception of repulsiveness and mindfulness of death.
Sujin. : The recitation we do every night before going to sleep is the paying of respect to the Buddha. This is a meritorious action of the level of siila, because it is kusala performed through body and speech. But for kusala citta with calm of the level of samatha it is not sufficient to merely recite words, but it is also necessary to recollect, to ponder over the excellent qualities of the Buddha."
She then explains a little more about Buddhanusati.
I heard on a tape recently someone asking her why she places most stress on satipatthana and anatta. Basically she said that for those who have the accumulations to understand these that this is the rarest teaching.
Thus for one who is intent on samatha , who lives a secluded life then the term formal practice may fit. But I still maintain that for the development of vipassana one is ready to face any object anytime and that preferencing certain postures or activities is actually counterproductive.